H a d i t h - e A n d i s h e h

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1 H a d i t h - e A n d i s h e h A Biannual Journal of University of the Qur an and Hadith New Series, Volume 8, No. 15, Autumn & Winter 2013 Hadith-e Andisheh, Volume 8 No.15 Propriator : Chief Director : Vice Director : Editor-in-Chief : Executive Manager : Editor: Page maker : University of the Qur an and Hadith Ayatollah Muhammad Muhammadi-Nik (Ray-Shahri) Hujjatul-islam Rasoul Razavi Naser Rafiei Muhammad Sadegh Rahbaran Muhammad sadegh Rahbaran Ali Akbari Members of editorial board in alphabetical order: Reza Berenjkar, Professor, University of Theran Hadi Hujjat, Assistant Professor, University of the Qur an and Hadith Muhammad Ihsanifar, Assistant Professor, University of the Qur an and Hadith Abdulhadi Mas oudi, Assistant Professor, University of the Qur an and Hadith Shadi Nafisi, Assistant Professor, University of Theran Abbas Pasandideh, Assistant Professor, University of the Qur an and Hadith Ali Raad, Assistant Professor, University of Theran Rasoul Razavi, Assistant Professor, University of the Qur an and Hadith Hadi Sadeghi, Assistant Professor, University of the Qur an and Hadith Muhammad Kazem Tabatabaei, Assistant Professor, University of the Qur an and Hadith P.O.Box : Correspondence: , Qom, Islamic Republic of Iran Tel : Fax : Website : 1

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3 ABSTRACTS Hamid Reza Salarkia Verses of Mahdi ism; the inheritors of the earth Husain Soroush 1 Sha bān Nosratī 2 Muhammad Rokka ī 3 There exist in the Holy Qur an verses in which the discussion of final inheritors of the earth, divine owners and caliphs on the earth has been propounded. Among these verses from which the issue of Mahdi ism (or messianism) has been inferred mention may be made of 21:105, 24:55 and 28:5. Some of the exegetes on the other hand, have not considered these verses as relevant to Mahdi ism. They have interpreted the earth in these verses as Paradise. This article investigates these verses in the three pivots of lexical analysis, narrative analysis and interpretation of the exegetes. Based on lexical indications the appearance of the verses, stipulation of the traditions and analysis of the exegetes statements, this article concludes that these verses also apply to the discussion of Mahdi ism and have propounded the global government of Imam Mahdi (may Allah hasten his advent) in the earthly world. Keywords: inheritors of the earth, global government, verses of Mahdi ism. Hadith-e Andisheh, Volume 8 No.15 Compilation of Arba ūn Hadith an collections in Islamic culture Sayyid Es-haq Hosseini Kouhsari 4 The culture of compiling Arba ūn Hadith an (a genre of literary and religious works centered around forty Traditions of the Prophet or his 1 An MA student of Hadith sciences, with the inclination of Nahj al-balaghah, at the University of the Qur an and Hadith 2 A PhD student in the Twelver Shi a theology at the University of the Qur an and Hadith, and a researcher of the Research Center of Theology of the Ahl al-bayt (A.S) 3 A PhD student in the Twelver Shi a theology at the University of the Qur an and Hadith, and a researcher of the Research Center of Theology of the Ahl al-bayt (A.S) 4 Assistant Professor at the University of Tehran, Pardis Branch of Qum, Theology Group, hosseini@ut.ac.ir 3

4 s Household) in Islam has an old background and has arisen from the Prophetic tradition which says: The member of my community who learns forty hadiths connected with what is required by the community in the prescriptions of the faith, will be raised to life by Allah on the Day of Resurrection among the authorities on the law and the scholars. This article presents a list of compilations of this genre in the Islamic culture and investigates the isnād (transmission chain) and the content of the hadith. The hadith from the aspect of its isnād may not reach the rank of a mutawātir or mustafīḍ hadith, however, it has been relied on and practiced accordingly by both Shi a and Sunni experts, scholars and traditionists in the course of history. From the aspect of the content learning a hadith has the three degrees below: First degree: keeping a hadith in mind (and memorizing it) or recording it in notebooks and editing the text together with asking for permission and giving permission to quote it Second degree: learning its meanings and reflecting upon its subtle aspects and inferring its rules and understanding its knowledge Third degree: practicing it and taking its status into account. By the term ummah (community) in this hadith the Prophet s community is absolutely meant. It is not peculiar to a certain group. In addition it is meant both individually and socially as we see in the hadith No. 12. The objective reference of the term Arba ūn Hadith an is a concept inclusive for principles of doctrines, acts of worship and noble traits, however, its objective reference in the viewpoint of Muhammad b. Idrīs al-shāfi ī is the manāqib (praiseworthy actions) of the Ahl al- Bayt (A.S). The mystery of the number forty is that this quantity of knowledge usually occasions the habitude and presence of other cases of knowledge. Keywords: to learn, Arba ūn Hadith an, forty, record, writing the hadiths. Religion and man s relations Hojjatollāh Bayāt 5 Religion, being the message, rule, plan and rite originating from the source of existence, has the man as its audience; and has complete 4 5 A Faculty Member of University of the Qur an and Hadith

5 relating nature and functions. The most important section that properly makes the essence and relating function of religion clear is the knowledge explaining limits of man s relations. Considering man s status in the creation system and the path created by Allah in the form of religion and for his happiness, the most important sections of religious knowledge have directly or indirectly dealt with explaining, and organizing his relations, because the whole life of man is summarized in his relations, and the religion conveys messages that teach him how to live and how to connect with other people. Keywords: religion, relations, Allah, self, nature and others. Hadith-e Andisheh, Volume 8 No.15 Requirements of an acceptable culture of labor in the eyes of the Commander of the Faithful (A.S) Nāser Rafiei 6 Muhammad Ranjbar Husaini 7 A zam Banākhāniyah 8 Labor is a manly natural ability and the source of man s happiness in this world and the world to come. In Islam a remarkable emphasis has been put on the issue of labor and its components. The number of traditions quoted from Prophet Muhammad (S) and the Infallible Imams (A.S) on the subject of labor and what must be done about it and what must not, are true evidences for this claim. The culture of labor in each society represents the intellectual and social growth of that society, a result of which can be a healthy dynamic economy. It has been attempted in this article to study the requirements of an acceptable labor culture in the eyes of Imam Ali, the Commander of the Faithful (A.S) so that those requirements may be extracted and at the same time a reasonable and appropriate pattern in the labor culture may be achieved. In this study such cases as work ethic, order and planning and preventive measures are regarded as most important requirements of an acceptable labor culture from the standpoint of the Commander of the Faithful (A.S). This article has been compiled by analyzing the minor elements of each major title. 6 Assistant Professor at Al-Mustafa International University 7 A faculty member and a PhD student in Imamiyah theology at the University of the Qur an and Hadith 8 An MA student in the Islamic Knowledge and Teachings, with the inclination of Nahj al-balaghah 5

6 s Keywords: Imam Ali (A.S), culture of labor, work ethic, order and planning, preventive measures. Sa d b. Abdullah and the scientific scope of Qum hadith zone Muhammad Taqī Shāker 9 Concentration on the hadith transmitters of each zone is considered necessary in studying the hadith zones and in recognizing the inclination of intellectual sects in past courses. With a library method and a descriptive-analytical approach to the Rijal-based findings, the present article has studied the personality and theological status of one of the traditionist of Qum. Sa d b. Abdullah Ash ari Qummi is a wellknown and respectable personality among the scholars in Qum, or rather in the whole Shi a world. In addition to his conversance with the Shi a haidth science, he had gained enough knowledge of the Sunni Hadiths, a factor that presented him as a remarkable personality in the circumstance of Qum. Other than listening to the hadiths and transmitting them he put great emphasis on writing and recording the hadiths. His writings denote that not only in fiqh (jurisprudence) but also in Rijal science, sects and dominations, theology, and in the field of answering the doctrinal needs of the Shi a he has been a diligent influential scholar. The advantages taken by later scholars from his remaining treasury of knowledge are evidences for this claim. After giving a brief introduction to Sa d b. Abdullah, this article has addressed his scholarly qualities, chain of media (ṭarīq) to reach his book for quotation and citation from him, his Shi a and Sunni masters and disciples, and his way of thinking. A rather detailed explanation has also been given about his works, and the grounds of dispute in them have been studied. Concentrating on the scientific personality of Sa d, it has been attempted in this process to present a more comprehensive approach towards the hadith school of Qum. Taking into account the scope of Sa d s part in the Four Books, the article - as long as its limits permit to revolve around Sa d b. Abdullah - endeavors to display the vastness of exchanging knowledge and broadness of awareness of the traditionists of this hadith zone. 6 9 A PhD student at University of the Qur an and Hadith

7 Keywords: Sa d b. Abdullah, Qum hadith zone, scientific activity. A glance at the isnāds (transmission chains) of traditions of Mujahid s exegesis Nosrat Nīlsāz 10 Elhām Zarrīn-kolāh 11 Mujāhid b. Jubayr is one of most famous exegetes among Successors in the 2 nd /8 th century and among most reliable disciples of Ibn Abbās. His exegesis is the only one survived from among the Successors era. Out of 2130 traditions available in this exegesis, 1730 ones end with Mujāhid through the well-known isnād (transmission chain) of Abd al-rahmān, Ādam, Warqā, and Ibn Abi Nujayh. Other traditions trace back to the Prophet (S), the Imams (A.S), Companions and Successors through other isnāds. After the well-known isnād most of the traditions have been quoted through the chain of Ādam, Mubārak b. Faḍāla, and Hasan Baṣrī. The strange phenomenon in this exegesis is that from the beginning of the Surah of al-qalam (Q, 68) up to the beginning of the Surah of al-mursalāt (Q, 77) only a single tradition has been quoted through the well-known isnād. In the isnāds of this exegesis some defects (including miscalling of individuals, omission of the isnād, etc.) are seen. Keywords: Mujāhid b. Jubayr, Mujāhid s exegesis, isnāds (transmission chains), well-known isnād. Hadith-e Andisheh, Volume 8 No.15 Analysis of the type-identification of interpretative traditions of the Infallibles (A.S) Sayyedeh Zaynab Vahdati Shubayri 12 The interpretative traditions of the Infallibles (A.S) are important from two aspects: (1) authoritativeness of interpretative traditions; (2) types of interpretative traditions. Reference to the exegesis books and evaluation of the traditions contained in them indicate that these traditions are dividable to certain types considering their possession of different functions. 10 Assistant Professor at Tarbiyat Modarres University 11 An MA student in the Qur an and Hadith 12 An MA student of the Qur an and Hadith sciences 7

8 s As for the types of interpretative traditions, different divisions by the thinkers and researchers of the Qur anic sciences have been presented among all of which the division intended in the subject of this study has gained the confirmation and attention of certain professors and researchers because of its integrated and ordered classification (the division of the traditions to sections and division of each of the to their subsections) 13 and this fact caused its preference and excellence to other kinds. In this division, the interpretative traditions of the Infallibles (A.S) have been studied, from the aspect of their approach, in the three sections of naqlī (narrative), tafsīrī (interpretative) and ta wīlī (having esoteric interpretation); each section or division contains its subsections or subdivisions. The present article gives a detailed explanation of each of them together with examples for their better conception and deeper understanding. Keywords: interpretative traditions, narrative exegesis, type-identification of traditions A study on the interpretative traditions of Surah Āl Imrān (the Qur an: ii) in major Shi ī and Sunni tradition-based exegeses, Ali Safari, an MA thesis, defended at Tarbiyat Modarres University, Supervisor: Dr. Qāzī-zādeh, 2008

Saghalain Researches

Saghalain Researches Vol. 2, No. 2 Summer 2015 Editorial Board: Seyyed Mohammad Bagher Hojati Professor, Tehran University Fath Allah Najjarzadegan Professor, Tehran University Mohammad Ali Mahdavi Rad